be supplied by unwritten traditioÌ„s do not those crosse the perfectioÌ„ of scripture Pull your considering-cap closer to your cockscombe and thinke better upon it This discovereth his shrinking at the first encounter that by his own confession he is good man no body but a shadow but a very phantasticall Adversary For such Traditions are defended by him as crosse both the veritie and perfection of the sacred Scriptures 1. The verity The denyall of the cup to the Laity crosseth this institution k Math. 26. 27. Drinke ye all of this The Councell of Constance took away this l Concil Constan Sess 13. non obstante mandato although Christ the Apostles and the Primitive Church used it Of this nature is the Popes deposing of Kings and his Dispensations contrary to Gods Law 2. The perfection of Scripture is crossed by adding of many bookes which were never inspired by God unto the Canon of Scripture and of many articles of faith unto the faith at once delivered by the Apostles Of this nature is Pius Quartus his new Creed and many points of Religion with you which are prater legem and so crosse the perfection of Scripture although they are not contra legem and so crosse the verity of it These Law-makers are worse then Law-breakers for men actually breake Gods Lawes because of their weakenesse and the hardnesse of Gods Lawes to doe them but these men make new lawes as if Gods Lawes were but foolish and they wiser then God to know what is meet But they crosse not the perfection or truth of Scripture because Reply pag. 116. they helpe us to finde out the true sense in the obscure and controverted letter â— This is neither true nor to the purpose It is nothing to the purpose because the Question is not whether unwritten Traditions be a good help to expound Scripture but whether they are to be accounted as Scripture and as part of Gods Law It is not true 1. Because the Scripture is not an obscure and controverted letter in doctrinall things m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 3. in 2. Thess All those things which are necessary are manifest in them saith S. Chrysostome n In eis quae apertè in Scriptura posita sunt inveniuntur illa omnia quâ— ad fidem c. August de doctrina Christi l. 2. c. 9â— And in those things which are laid downe plainly in Scripture all those things saith S. Augustine are found which appertaine to faith and direction of life 2. Although the Scripture were obscure yet Popish Traditions cannot helpe to finde out the true sense unlesse we should say o Exod. 20. l. Thou shalt not worship an image The sense is Thou shalt worship images p Math. â—â— â—â— Drinke yee all of this That is All shall not drinke of it q Heb. 13. 4. Mariâ—ge is honourable among all It is not honourable among all These are your cursed glosses which corrupt the text and crosse the sense and meaning intended by the Holy Ghost 3. Although the Scripture were obscure and your Traditions did helpe to finde out the sense yet they doe crosse the perfection of Scripture because they are accounted not onely helpes for the interpretations of Gods written Law but even additions to the written Law Interpretation is for things obscure addition is for things imperfect What then will you call your Traditions additions to the Scripture or helpes for the interpretation of it If they be additions then they crosse the perfection of it for that which is perfect needeth no addition If they be helpes for the interpretation only then you shrinke from the Question from the matter delivered as the word of God to the manner of deliverie or of expounding the same Howsoever the Iesuites argument is most false That which helpeth to expound Scripture cannot crosse the perfection of the same Why goodman noddie Doe not all the Arts Tongues Fathers Commentaries helpe to expound Scripture And yet whosoever shall say that all these are the word of God he denyeth the perfection of the Bible We use commentaries upon Aristotles text but he that bringeth the commentarie into the text thereby to supply the defects of it denyeth the perfection of the text Doe not you deale so with the Scripture making unwritten Traditions a part of Gods word that so you may supply the defects of the written word making every idle interpretation as * pag. 124. Reply authenticall as S. Iohns Gospell Doe you not hereby crosse the perfection of the written word So S. Basil telleth us that * Basil de Spirit sanct c pro If unwritten Traditions be neglected the Gospell will incurre no small detriment So we tell you that if Arts Tongues Fathers Councels Commentaries and the like helpes be neglected the Gospell will incurre no small detriment We yeeld to the pen man of that Booke although it was not Basil but a counterfeit that if all unwritten Traditions be neglected if the testimony lyturgie and doxologies of which the author specially speaketh if the customes constitutions orders and ceremonies of the Church handmaides of the Gospell excellent in their use be slighted of all and every man left to himselfe to doe as he list in the manner of Gods service doubtlesse the Gospell will incurre no small detriment and if nothing be received into the Church but what is totidem verbis written in the Scriptures I wonder what kinde of Church we should have Popish Traditions are of another nature they crosse the truth and the perfection of Scripture if we admit such the Gospell will incurre no small detriment And though the Authour of that Booke would have Tradition respected yet hee would not have them accounted Gospell for in the words alledged he distinguisheth them from the Gospell You make no difference betweene unwritten Traditions and the Gospell you give them the same * Sect. 3. nature and quality the same * credite and authority with the Gospell If wee reject such Traditions the Gospell will incurre no detriment And S. Augustine saith * Sect. 4. Then doe wee hold the truth of Scripture when wee doe that that pleaseth the Vniversall Church Where S. Augustine saith so we may goe seeke Reply pag. 116 for the Iesuite citeth not the place but I thinke the place is this Augustin contra Crescon l. 1. c. 33. In this thing wee doe holde the truth of the Scripture when wee doe that which now pleaseth the Vniversall Church The thing is the point of rebaptization in which the Church held the truth of Scripture and determined this point by the authority of Scripture and not of unwritten Traditions so that S. Augustine might truely affirme this He speaketh not of unwritten Traditions they are a thing not pleasing to the universall Church therefore no man can hold the truth of Scripture nor please the universall Church if he hold with unwritten Traditions 9. And now
is not this ad rem Is not this to speake to the purpose He may sooner cough up his heart then prove the contrary And though some things were delivered by the Apostles without writing yet their authority may be lesse then the authority of the things they committed to writing not because writing giveth authority but because the authority may arise from the matter delivered and from the intention of the deliverer 1. From the matter delivered unwritten rituall Traditions may be of the same authority with written rituall Traditions which are mutable and changeable but no man of understanding will say that they are of the same authority with written doctrinall Traditions which are immutable and unchangeable 2. From the intention of the deliverer Those things which the Apostles intended should be universall and perpetuall were written by them but those things which they intended should be transient and particular for the most part they were delivered by word of mouth so that their intention was to deliver such things as befitting those timâ—s and places and not by them to make an addition to the written word as it were defective nor to make them of equall authority with the written word In leagues between Prince Prince in covenants between man and man the Articles are committed unto writing God hath entred into a covenant with man and hath made choise to deliver it by writing and therefore we give supreme authority to the written word above all things unwritten whatsoever Yet those things which by sound inference are deduced from the Scriptures have the same authority with the Scriptures But first you have no meanes to know which is a sound inference Reply pag. 116 6. Sir I tell you that you are a lyar and I will prove it by a sound inference It was of olde accounted an argument sound both in matter and forme d Thom. Walâ—ing Histor Richâ—â— 2â— If a Fryar then a lyar This Argument is as sound If a Iesuite then a lyar The inference is sound because e Psal 116. 11. All men are lyars This is a surer inference then the Popes supremacie or the corporall presence the first depending upon many false suppositions and the second upon many doubtful intentions Such I confesse is the depth of Scripture that the wit of man is not able to sounde it and to find out all the sound inferences that may be deduced from it Such is the depth of Scripture saith S. Augustine f Tanta est Christianarum literarum profunditas ut iâ— eis quotid se proficerem sieas solas ab in cunte aetaâ—e usque ad decrepitam senectuâ—em coâ—areâ— addiscere August Ep. 3â— that still I may learne more out of it although I should studio nothing but it all the dayes of my life But to say that we have no meanes to know which is a sound inference out of it is to deny that we have Wit or any spirituall understanding This is a most witlesse cavill and it seemeth that the Iesuite hath no more braines then a bird-boult 2. We have the expresse warrant of the Scripture approving Reply unwritten Traditions And so the Scripture condemneth unwritten Traditions and I beleive when we come to examine your Traditions we shall find them more like those which are condemned then those which are commended by the Scripture 3. We are able to prove all such Traditions as the Catholick Reply Church holdeth for Apostolicall to bee doctrines deduced by sound inference from the Scripture And so are we but what is that to Popish Traditions which were never held by the Catholick Church are not Apostolicall and are no doctrines deduced by sound inference from the Scripture Wee have long desired to see the catalogue of unwritten Traditions we presse you and defye you to set it out This puny Iesuite knoweth not what is an unwritten Tradition What a babling wittall is this He undertaketh to prove All unwritten Traditions to be doctrines deduced by sound inference from the Scripture If he doe not prove this he is a lyar in grain If he doe prove this then he over-throweth unwritten Traditions for doctrines deduced by sound inference from Scripture are not unwritten Traditions but even all one with the Scripture it selfe I marvaile not at the dunsary of this Ignoramus in calling doctrines deduced by sound inference from Scripture unwritten Traditions seeing in * pag. 145. an other place hee calleth the Scripture it selfe an unwritten Tradition Sr. Ignaro learne to speake English before you write againe in divinity But let us here his sound inference Because the Scripture commandeth us to obey the Church A sound inference to defend Iewish Traditions aswell as Popish because the Church among them was to be obeyed Such an inference may passe for current among your Proselytes who must beleive whatsoever you prate or prattle This is a sound of an inference but no sound inference 1. Because the Romish Priests and Prelates who require this audience and obedience are not a true Church but upstart Imposters Tradition-mongers such the Scripture commandeth us not to obey 2. Though they were a true Church yet they are not the Catholicke Church of which Mr Dullman speaketh 3. Because the Traditions which you defend crosse both the veritie and perfection of the sacred Scripture And therefore they are no doctrines deduced by sound inference from the Scripture for which cause wee set our selves against them Then you set your selfe against no body Reply but combat with your owne shadow frameing a phantasticall Adversary for such Traditions as we defend are farre from crossing the veritie or perfection of the Scripture 7. The first article of Ignatius Loiola his lame confession is this g Credo Scripturam esse doctrinam imperfectam mutilam et mancam Hospin de orig Iesuit I beleeve that the Scripture is an imperfect lame and maimed doctrine not all that a Christian is bound to beleeve but onely h Maxima pars coâ—tinetur in Scripturis Andrad orthodox Explicat a â— The greatest part is contained in the Scriptures saith Andradius i Multo pars maxima Euangelij pervenit ad nos traditioneâ— perexigua est literis mandata Hosius confess Petrocovâ—â— 9 de Traditionibus The farre greater part of the Gospell we have by Tradition very little is committed unto writing thus writeth Hosius the Cardinall How oft hath this Sir Oblivious denyed the perfectiâ— of Scripture even in points of greatest moment g pag. 126. That it cannot be proved by Scripture that the Father is unbegotten and that the Son is consubstantiall with the Father that * pag. 118. The holy Ghost is to bee worshipped He likewise affirmeth * pag. 132. That all the Councel of God which the Minister is to deliver is not written And * pag. 165. That the Scripture hath sufficiencie to declare some but not all the Articles of faith And if this defect must
Charactere because of the most solide Reply and most manifest testimonies of the Scripture as one of your owne hath said t â—â—â—videar humanis argumentis id agere etc. ex â—vangelio profero certa documâ—â—â—â—a Aug. l. 1. de Bapt. â—ont Donat. c. â— Least I should seeme to deale in this onely by humane arguments saith S. Augustine I will bring most sure arguments out of the Gospell And in the wordes following he bringeth in this Text. u Luc. 9. 50. Forbid him not for he that is not against us is with us By which hee overthroweth the maine argument of the adverse parties who helde That the things of Christ could not bee had out of the Church And in his answer to this question whether it were better to baptise or not to baptise such he hath these words x Recurrens ad illam stateram dominicam ubi non ex humano sensu sed authoritate divinà return momenta pensantur invenio de â—â—raque te Domini sententiam Aug. l. 2. de bapt cont Donat c. 14. Looking to the divine measure that is the Scripture whereby things are measured by divine authoritie and not by humane opinion I finde the judgment of the Lord concerning both And he concludeth this question with these words y Perspectis Scripturarum testimonijs potest etiam dici quod veritas declaravit hoc sequimur Aug. l. 4. de bapt cont Donat. c 7. Having searched the testimonies of the Scriptures I may say we follow that which the truth declareth Thus it appeareth by the judgment of S. Augustine that the point of doctrine is written although for point of practise we reade nothing in the writings of the Apostles 7. That the holy Ghost is to be adored and that the Father is unbegotten and unborne I beleive those as the Articles of my faith but I will never beleive him that saith * Aug. cont Maximinum l. 3. c. 3. S. Augustine held them to be unwritten articles These words The holy Ghost is to be adored The Father is unbegotten I confesse are not written verbatim yet there are other words written which doe import the same and are equivalent unto them And may we not understand some words which we reade not out of those words which we reade saith S. Augustine a In verbis Scripturarum non est Evangeliuâ— sed in sensu Hicroâ—â—m in Galat. c. 1. The words are not the Gospell but the sense of Scripture is the Gospell saith S. Hierome So I Reply pag. 119 may say the forme of words is not the article of faith but the thing signified by those words else the Church believed not these two articles untill this forme of words was z Quasi non ex ijs quae legimus aliqua etiam quae non legimus intelligamus Aug. ibidem used The holy Ghost is to be adored The Father is unborne As for the article of faith signified by these words The holy Ghost is to be adored S. Augustine prooveth it out of the Scriptures in which it is written in an other forme of words b Glorificate ergo Deum in corpore vestro ubi delucidè ostend it Deum esse spiritum sanctum glorificandum scilicet in corpore nostro Aug. cont Maxim l. 3. c. â—1 Glorifie therefore God in your body this evidently declareth that the holy Ghost is God and that he must be glorified in our bodies saith S. Augustine And againe c Glorifieate Deum portate in corpore vestro Quem Deum nisi Spiritum sanctum cujus corpora nostra dixerit esse templum Aug. epist 66. Glorifie God in your body whom doth he meane but the holy Ghost whose temple he calleth our bodies And concerning the words Coessentiall Vnbegotten and the like hee saith d Etiasi vocabula ista ibi non inveniuntur fieri potest ut illud inveniamus cui haec vocabula rectè adhibita indicentur Aug. epist 174. Although those words are not found in Scripture yet we may finde that which is intended by those words This then was the opinion of S. Augustine that the doctrine signified by those words was written in other words although those words themselves were not written And as S. Augustine answereth Pascentius the Arian so I may answere the Iesuite e Quid contentiosius est quaÌ„ ubi de re constat certare de nomine Aug. ibidem What is more contentious then to strive about words when the thing meant by them is manifest 8. It is not An other point of faith which S. Augustine handleth in the next testimony but the point of rebaptization * Aug. de unit Eccles c. 19. This neither of us both can finde written expressely and evidently in the Scripture And this is not spoken concerning the doctrine but concerning the practise in this point as appeareth by S. Augustines answer to the Heretickes demaund f Cum in scripturis non inveniamus aliquos ad Ecclesiam iam transisle ab Hereticâ— sicut ego dico aut sicuâ— tu dicis esse succeptos Aug. ibidem Seeing now we finde not any in the Scriptures to haue for saken the Heretickes and come home to the Church and to have beene received either as I say or as you say This point of fact may well be distinguished from the point of faith the doctrine may be written though Reply the practise is not written Howsoever we graunt it that the practise is not written neither is the doctrine written expressely and evidently That the baptised by Heretickes shall not be rebaptised Yet S. Augustine from most certain principles and by most evident consequences out of the holy Scripture concludeth the doctrine of this point The praâ—tise of the Church herein being according unto the truth of Scripture S. Augustinâ— might very well oppose the practise of the Church against the Heretick tel him * Aug. â—bidem Thou must beleeve the Câ—urch which if thou refuse to doe thou doest not oppose thy selfâ— against me or against man but Reply even against our Saviour himselfe to thy everlasting damnation The baptisme of Children of which S. Augustine writeth in the next testimony is no unwritten doctrine but a point established likewise both by the authority of the Scriptures and of the Church and S. Augustine did well to declare the authority of the Scriptures and of the Church in this point saying * Aug. serm 14. de verb. Apost Such force hath the authority Reply of the Church and the fixed rule of truth that is the Scripture against this bulwarke against this impregnable wall who so advanceth himselfe he shall be broken and burst in peeces As this is most truely affirmed by S. Augustine so it is as impertinently alledged by the Iesuite Reply Is it not recorded in the Acts of the Apostles that * Act. 1. 3 Christ after his passion shewed himselfe alive to his Apostles being seene
5. quaestâ— 5. ar 1. There are Principles plainely laid downe in Scripture which are the grounds of many other articles as of two natures and one person in Christ and of the necessity of the baptisme of Children c and of many other doctrines not expressely written and yet firmely drawne from Scripture Such aâ—e many other points as that of the consubstantialitie Reply pag. 126 of the Sonne with the Father The proceeding of the Holy Ghost from the Father and the Sonne as from one beginning That the Father is unbegotten 12. These three points which concerne the glorious Trinity Father Sonne and Holy Ghost we beleeve them to be articles of our faith and to be written though not formally yet virtually in the Scriptures and it may be that the spirit of contention moveth the Iesuite to strive about the forme of words and not about the forme of doctrine contained in those words unbegotten consubstantiall c S. Augustine disputing about the same words saith * Quid enim contentiosiue quam ubi dâ—re constat certare de nomine August ad Pascent Arian Epist 174. What is contention if this be not to strive about words when we agree about the thing The words themselves are not the points of faith the Church beleeved the same points of faith before the same words were used but the doctrines contained in those words are the points of faith And if he will say the doctrines are not written because the words are not written he may aswell say the Trinity of Persons and the Vnitie of Essence are unwritten doctrines because the words Trinity and Vnity are not written It is the doctrine of Devils first to teach that these things are not written that so men may doubt of them and after deny them What a gappe is here layd open to let in Paganisme Atheisme Iudaisme and sundry sorts of heresies Let him then recant his error least he be burnt for an Hereticke Bellarmine makeâ—h a better confession saying y Retinentur à nobisilla nomina Essentia Homousios Hypostasis Persona c quia etsi in Scripturis non â—abentur â—amen habentuâ— corum semina â—quivalentia Bellann de Christo l. 2. c. 2 We retaine these words Essence Consubstantiall Hypostasis Person c because we finde words which are aquivalent unto them in Scripture although the Scripture doth not containe these same words That of the Consubstantiality of the Sonne with the Father is proved out of the Scriptures by Tertullian in a z Tertul. adâ— Praxâ—am treatise written for that purpose a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor Dialog â— For this we will produce demonstrations out of the holy Scripture saith Theodor. â— disputing against Arius concerning this point b Quomo â—o dicis in Scripturis Hoâ—ousion non inveniâ—i quasi aliud â—it Homousion quam quod dicit Ego de Patre exivi et Ego Pater unum sumus Ambrosâ— de fide cont Arianâ— c. 5. How doest thou say saith Ambrose the word Consubstantiall is not found in the Scriptures as if Consubstantiall were any thing but this I came forth from the Fathâ—r And I and the Father are one c Adverâ—us impietatem Haereticorum Paâ—res novum nomen condiderunt Homousion sed non rem novam tali nomine signaverunt Hoc enim vocatur Homousion quod est Ego Pater unum sumus unius videlicet ejusdenque substantiae August tract 97. in Ioh To crosse the impietie of the Heretickes the Fathers invented a new word Consubstantiall but that new word signified no new thing For Consubstantiall and this is all one I and the Father are one to wit one in substance saith S. Augustine And he urgeth the Arians to consider this d August Epist 174. If any where in Scripture they can finde two called one who are not one in substance And againe hee provoketh them to try this point not by any e August cont Maximin l. 3. c 14. Councell but by Scripture And Bellarmine telleth us hee had good reason to doe so f Quia in illis quâ—â—ionibus exstabant in Scripturis clarisâ—ima testimonia Bellarm de verbo Dei l. 4. c 11. Because in that question the Scripture afforded most evident testimonies That the Holy Ghost proceedeth from the Father and the Sonne S. Augustine in sundry places proveth it by the Scriptures g Cum per Scripturarum Sacraruâ— testimonia docuissem de urroâ— procedere Spiritum Sanctum August de Trinit l. 15. c. 27. Seeing that I have taught saith he that the Holy Ghost proceedeth from them both And againe h Spiritum Sanctum esse Patris Filiâ— a Patre Filio mitti atque procedeâ—e ab utâ—oque sanctae Scripturae testimonijs clatius demonstremus Aug Tract 99. in Ioh. That the Holy Ghost is of the Father and of the Sonne and is sent forth from the Father and the Sonne and that hee proceedeth from them both let us demonstrate it more clearely by the testimonies of holy Scripture And this point Bellarmine prooveth by i Bellarma de christ l. â— c. â—â— Scripture And that the Holy Ghost proceedeth from them both as from one beginning this is not expressely written yet by undeniable consequence it is gathered out of Scripture Petrus Damianus useth this argument k Cum Filius dicit Ego Pater unum sumus Quomodo potest Spiritus Sanctus ab eo quod unum est procedere non procedere Pet Damian l. 3. Epist 1. Seeing the Sonne saith I and the Father are one How can the Holy Ghost proceede from that which is one and likewise not proceede l Melch Canus locorum l. â— c. 2. Melchiâ—r Canus reckoneth this among those things which without losse of Salvation may bee left doubtfull and a man may bee ignorant of And it is the last Article of Faith revealed to the Church yet not by unwritten Tradition but by firme consequence out of the written word That the Father is unbegotten is likewise a written doctrine for though the word unbegotten is not written yet the doctrine taught us by that word is written and wee dispute not of words but of doctrines That the mother of God remained a perpetuall Virgin Reply pag. â—â—6 13. We say with S. Augustine m August de natur grat c. 36. Wee are not willing to move any question about the mother of God for the honour wee beare unto her Sonne But seeing wee must declare what wee thinke wee thinke her to be a blessed Virgin because the Scripture doth not teach the contrary and because wee are commaunded to hold those things which are of n Phil 4. 8. good report If it bee an unwritten Tradition then S. Ambrose was mistaken who alledged this text to prove it o Ezek. 44. 2. Ambros epist 81. This gate shal be shut and shall not be opened and no man shall enter by it because the
were not more repugnant to the Law of GOD then Popish are yeâ— even to every commandement That title given to the Pope 〈◊〉 Dâ—â—â—â—oster Papa The Lord 〈◊〉 God the Pope is repugnant to the 1. That Images are to be worshipped iâ— repugnant to the 2. That unwritten Traditions doe supply the defâ—ct of the written word is adiâ—â—â—on our to it and repugnant to the 3. That a Saints day is more duely to be observed then the Lords 〈◊〉 iâ— repugnant to the 4. That a man may give his goods unto the Church and let his parents starve â—â— repugnant to they That â—n some â—ases the subject may kill his King is repugnant to the 6. That the Stewes may be permitted and Preists allowed their Concubines is repugnant to the 7. That religious persons may enâ—ise and steale such children from their parents as wil be fit for their turne is repugnant to the 8. The doctrine of Aequivocation is repugnant to the 9. And that lust without consent is no sinne is repugnant to the last Can these be repugnant to the Scriptures and be Traditions deduced by sound inference from the Scriptures This the Iesuite affirmeth of them his reason is The Scripture commaundeth us to obey the Church and Reply pag. 130. the holy Ghost teacheth the Church all truth and Christ is present with his Church unto the worlds â—nd and hee that heareth the Church heareth God and the Scripture commâ—ndeth Traditions and commaundeth us to holde fast what the Apostles have delivered withâ—â—â— writing And the Church in all ages hath taught unwritten Traditions c. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his â—â—ckow song and all these texts of Scripture we have already * Sect. â— answered This is a budget wide enough to holde all the trash of Romish Traditions it is his gladius Delphicus which serveth for all uses If this argument be found there needeth no more Scripture then this Obey the Church This giveth you power quidâ—â—bâ—â— addendâ— to say what you list and it will beare you out But it is a false argument consisting of quatuor termini for the Scripture speaketh of one Church and the Iesuite of an other the Scripture commendeth written Traditions and the Iesuite is all for unwritten Traditions The holy Scriptures not onely are able to make us * â— Tim. 3. wise Answer unto salvation which they should not be able to doe if they did not containe all things necessary to salvation but also by 〈…〉 of God that is the * 1. Tim. 6. 11. Minister of Gods word 〈◊〉 whom i◠〈◊〉 to * Act. 20. 27. declare all the counsell of God may bee perfectly instructed to every good worke which could not be if the Scripture did not containe all the counsell of GOD which was sit for him to learne or if there were any other word of GOD which he were bound to teach that should not bee contuined within the limites of the Books of GOD. Thus saith the Answerer The Iesuite would willingly writ he himselfe out of these words he windeth and turneth himselfe every way like an Eele that is taken he snatcheth and catcheth like a man ready to be drowned yâ—t every thing that commeth in his way His first shift is this There is no such saying in the Apostles writings as this Reply pag. 131. The Scriptures are able to make us wise unto salvation He saith indeed that they are able to make Timothy wise unâ—o salvation â—t lessâ— he will say thâ—â— whatsoever S. Paul affirmeth of Timothy may be applyed unto us all which is most absurd For who will say that the Apostle * 1. Tim. 5. 23. forbidding Timothy to drinke water doth thereby forbid us all in like manner 6. There is not the least word in Scripture spoken of the Church of the Apostles and of Traditions but our Adversaries doe apply it generally unto themselves onely this because it concerneth the power of the Scriptures must be peculiar unto Timothy and not applyed unto all But evill should not the Scriptures be as able to make us at Timothy wise into Salvation either it must be because hee had better meanes to be made wise then wee have or because having the same meanes he was more to 〈◊〉 of this wisedome Not the first if it be true which the Iesuite observeth That Timothy 〈◊〉 onely the old Testament 〈◊〉 wee have both the old and the h 1. Cor. 2. 14. Psal 119 18. new Nor the second because the understanding is alike corrupted in all 〈◊〉 it is not â— capable of this saving wisedome untill GOD ◠〈…〉 it And this 〈◊〉 of his absure instance of Timothyes not drinking 〈◊〉 which declareth his braines to be as weake us Timothyes stomack because all stomackâ— arâ— not â—ike weake but all menâ— understandings untill they are sanctified are alike wicked and uncapable of holy things What therefore S. Paul here affirmeth of Timothy may be applyed unto all and it is applyed unto all by Chrysostome on this text saying Verily the Apostle speaking this of Timothy â—â—th thâ—râ—py admonish all men His second shift is this Though we should graunt this that the Scriptures are Reply pag. 1â—1 able to make us wise unto salvation yet is doth not follow from thence that they containe Expressely all things necessary to Salvation 7. Expressely is an expresse lye an addition of his own for the Answerers inference is this Therefore they containe all things necessary for Salvation Now things are contained in Scripture not onely expressely but like wise by inference His third shift is this It is confessed the cheifest of our Aduersaries that the Reply pag. 131 Apostle in that place meaneth none other but the old Testaâ—ent onely as himselfe declareth plaint enough Thou hast learned the holy Scriptures of a child which are able to make thee wise And the new Testament was not written when Timothy was a childe And will our Answerer graunt that the old Testament alone containeth all things necessary to Salvation then consequently the new Testament iâ—â—â—â—dâ—lesse 8. It is the better for our cause if the Apostle hâ—â—re speaketh onely of the old testament that it is able to make in wise unto Salvation for then both old and new being joyned together must needs containe all thing 〈…〉 Salvation It is confessed that when Timothy was a childe he learned onely the old Testament and then the new was not written but 〈◊〉 when Paul wrote this â— d 1. Thrâ— 4. 6. Epistle unto him he was a 〈◊〉 he was Bishop of Ephesus this Epistle was write him a little before S. Paule death and then all the new Testament was written but onely that which 〈◊〉 added If I should say of an old Iudge that he hath knowne 〈◊〉 of a young Student this doth not exclude his knowledge of such laweâ— as were made in after times so S. Pauls speech of Timothy that he knew the Scriptures of a child doth
ali soules may be cured and from which every man may take a medicine to heale his disease Now as it is absurde to say This Apothecaries shop containeth all medicines for all diseases because it is written on the shop doore Goe to such a place for them so it is a senselesse thing to say the Scripture containeth all medicines for the Soule because it sendeth to an other for them That of the Embassadours letters of crâ—dence is already * Sect 5. Div. 3 answered And so is that of S. * Sect. â— Div. 2 Basil in commending unwritten Traditions S. Basil teacheth further * Basil in Ethicis Regul â—6 That every word and action ought to be confirmed by the testimony of holy Scripture Answere c. And that it is the property of a faithfull man to bee fully perswaded of the truth of thâ—se things that are delivered in the holy Scripture * Idem ibid reg â—â— c â—2 and not to 〈◊〉 either to reject or to adde any thing thereunto For if whatsoever is not of faith be sinne as the Apostle saith and faith is by hearing and hearing by the word of God then whatsoever is without the holy Scripture being not of faith must needs be sinne These two testimonies the Iesuite passeth over in silence 9. Many other testimonies are produced out of the Fathers by the most reverend Primate as that of Gregory Nissâ—ne * Greg. 〈◊〉 Dialog de Anima Resur In that onely the truth must bee acknowledged wherein the seale of the Scriptures testâ—mony is to be seene Of S. Hierâ—ms * Hieron adv Helvid As we deny not those things which are written so we refuse those things tâ— aâ— are not written That God was borne of a virgin we beleeve because we read it that Mary did marry after she was delivered we beleeve not because wee read it not With those of Theodoret * Theodor dial 2. I am not so bold as to aâ—â—irme any thing that the Scripture hath passâ—d in silence * Idem in Exod. quaest 26 It is an idle and a senselesse thing to seeke those things that are passed in silence These the Iesuite passeth not over in silence but as he is idle and senselesse in seeking after unwritten things so he maketh an idle and senselesse answer in defence of things unwritten These Fathers did alwayes suppose holy Traditions to be Reply p. 143. virtually contuined in the Scripture howsoever they bee not plainely expressed in the same We beleeve the same that there are many holy doctrines which are holy Traditions which are not plainely expressed word for word in the Scriptures and yet we call them doctrinall Traditions written because they are virtually contâ—ined in the Scriptures and by sound inference deduced from them But this maketh nothing for Popish Traditions they are not holy but prophane not written but unwritten not plainely expressed nor virtually contained in the Scriptures but only taught and delivered by a Church and that no true Church but a false Church I have heard of a subtle disputant who would undertake by three distinctions to avoyde any argument were it never so evident the Iesuite goeth beyond him for with this one distinction onely of mediate and immediate he hath answered all the testimonies of these Fathers The vanity of this distinction we have oft discovered and now leave it to the judgment of an understanding Reader 10. And now the Iesuite contrary to the duty of the Defendant becommeth the Assailant hudling together a confused number of testimonyes for unwritten Traditions out of the Fathers But that nothing may scape us without due examination we wil be content once more to run the wilde-goose chase and to hunt him out of every corner The Arians denying that the holy Ghost ought to be worshipped Reply pag. 143 as God and with God alleadged that it was no where written in the Scripture To that we answere thus saith S. Basil * Basil l. de spir Sanct. c. 29. If nothing else that is unwritten be admitted then let this also be rejected but if many mysteries besides this be received of us without writing then I pray you among the rest let this also be received For truely I hold it to be Apostolicall doctrine to adhere also unto unwritten Traditions Amongst which this which we now have in hand is not the meanest for asmuch as they who in the beginning did governe all delivered it unto those that came after them and so by use in processe of time and by continuall custome it hath now taken strong râ—â—ting c. The Iesuite doubted of that Treatise of Basil de fide there is more cause to doubt of this booke de spiritu sanctâ— whether it may not be accounted among the Postuati The Author of it speaketh of Meletius as if he were dead long before him c Lib. de Spir. Sanct. c. 19. They that lived with Meletius say that he was of this opinion but what need I remember the things long past Yet the true Basil and Meletius were Coâ—tâ—neâ— S. Basil wrote foure d Basil epist 56 57. 58. 59. Epistles unto him Yea S. Basil dyed three yeares before for Basil dyed an 378. and Meletius dyed an 381. as e Baron Annal Tom. 4. Baronius observeth Admitting the Author we answer to the matter by distinguishing the doctrine contained in the foâ—me of words from the forme of words it self This doctrine The Holy Ghost is to be worshipped as God is no unwritten Tradition f Basil c. 25. It is agreable to that which is written in other words saith S. Basil And he proveth it by the desâ—ension of the g Idem c. 29. Holy Ghost upon Christ in his baptisme The forme of words of which he disputeth is this Glory be to the Father and to the Sonne with the holy Ghost The question betweene him and the Heretickes was about the syllable Cum whether it were lawfull to say Cum spiritu sanctâ— and not rather In spiritu sanctâ— And in proofe of the lawfullnesse of this forme of words he aâ—â—irmeth this which the Iesuite alleadgeth proving it to be lawfull though it be not written expressely in Scripture as many other rites and customes of the Church are observed though they be not written This Tradition we willingly admit and desire most reverendly to use it in the Lyturgie of our Church Yea we allow the decent rites and orders of the Church and those are the Traditions of which S. Basil disputeth namely of Rituall Traditions Listen a little more and you shall heare him declare that Reply pag. 144 * Basil c. 27 The Doctrines Constitutions of the Church sâ—me of them we have out of the written word some others we receive by the secret hidden Tradition of the Apostles both have equall fâ—ree unto Godlinesse neither can any man that hath the least sight in the things of the Church
contradict any of these For if we goe about to reject such customes as are not delivered by writing accounting them to be of little force we shall unawares daâ—â—age the Gospell very much and bring the preaching thereof unto a bare name of words Neither are we content with such things onely as the Apostles or the Gospell doth expresse but we say many things both before consecration and after of great avayle for that Mysterie which we have received by Tradition without writing What a Bull-head is this to confound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constitutions and Doctrines as if they were the same whereas they differ very much S. Basil in the subsequent words distinguisheth them saying h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibid. Constitution is one thing Doctrin is another thing Constitutions are the ritâ—â— customes decrees or ceremonies of the Church so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated a i Luc. â— 1. dâ—creâ— and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k â—phes â— 15â— ordinances Doctrines are the points of salvation perpetuall and not changeable as the Ceremonies are And in the very words alleadged S. Basil distinguisheth them for he saith not Vnwritten Traditions are Gospell but If we reject them and account them of no force we may daâ—â—age the Gospell and bring Preaching to a bare name We should soone see this if there were no Ecclesiasticall orders What kinde of prayers or preaching or administration of the Sacraments would there be if every man might be his own carver in these things Surely there would be a Babell of confusion Quot capita tot placita The Iesuite in favour of his cause corruptly translath S. Basil in this manner * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Doctrines and Institutions which are preached in the Church some of them wee have out of the written word and some out of the Tradition of the Apostles Whereas S. Basil is thus to be translated The Institutions and Doctrines which are preserved in the Church these that is the Doctrines wee have out of the written word those that is the Institutions we have by the Tradition of the Apostles So that the doctrine of S. Basâ—l in this differeth nothing from our doctrine That the unwritten things which come by Tradition are the rites ceremonies or institutions which are preserved in the Church of which sort he reckoneth these Signeing with the crosse praying towards the East standing in prayer betweene Easter and Pentecost thriâ—e dipping of the party baptised a certaine forme of prayer both before and after consecration These we confesse are not written but they all are Rituall Traditions and belong not to our controversie The Doctrines of which we dispute are taken out of the written word this is the doctrine of S. Baâ—il to which wee suâ—scribe There is one thing in that of S. Baâ—il which he uttered unadvisedly That both the Institutions and Doctrines had equall force unto Godlinesse But we must consider that S. Baâ—il being in the heat of disputation in defence of these orders of the Church spake thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but after being in more coole blood he speaketh like himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for having shewed that some things are given by word of mouth he sheweth that those were not necessary things saying l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Idem in Râ—â—ul coâ—tract can 1. Concerning thâ—se things which are given without writings the Apostle Paul hath given â—â— this rule All things are lawfull but all things are not expedient We deny not the lawfull use of Ecclesiasticall ordinances but that they should be so expedient as to be of equall force unto Godlinesse with the writen Doctrines this is denyed not onely by us but even by the wisest Papists themselves And in the practise of the Roman Church many of the unwritten constitutions of which Basil speaketh are not observed as m Durand de ritib. Eccl. l. 1. cap. 3. praying standing to the East and n Catech Rom. de Baptis The thrise dipping of the party baptised This omission o Bellat de verbo non script l. 4. c. 7. Bellarâ—â—â—â— excuseth by distinguishing the observation of them from the first Institution of them And if they be not necessary for our observation how can they be of equall force unto Godlinesse At last S. Baâ—il concludeth thus * Idem ibid The day would fayle Reply p. 144. me if I should take upon me to number up all the unwritten mysteries of the Church I ommit the rest Onely I demaâ—nd in what written word have we the very profession of our faith to belâ—eve in the Father and the Sonne and the Holy Ghost As for the rest we have answered And for the profession of our faith we professe this faith that all the points of faith contained in the Creed are taught us in the Scriptures It is the confession of the Iesuite in another * Pag. 146. place As for example the Creed the Scripture declareth plaine enough Vnto whose confession I might adde that of Cyrill p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Catech. 5â— The choyse things of the whole Scripture being knit together make up the forme of our creed And that of S. Augustine q Aug. l. 1. ad Catechum de Symbol The words of the Symbolâ— are seatteâ—ed in the Scriptures and from them collected into one So that by the profession of our faith S. Baâ—â—l doth not meane the Articles of faith contained in the Creed but that profession or manner of reciteing it which the Church required of those that were baptised when they came to the yeares of discretion as we require in confirmation or else the whole frame Syntaxe and forme of words as they are kâ—it together in the Creed And this we confesse is not written verâ—atim altogether in any one part of Scripture but it is taken out of diverse parts of Scripture and collected into one forme of words Clement of Alexandria upon the words of the Apostle to Reply pag. 144 the Romans c. 1. I deâ—ire to see you that I may impart unto you some spirituall gift for your confirmation * Clem Alex Stro l. 5. Such gifts aâ— these saith Clement could not be published openly by writing being a Tradition which he desired to deliver unto them being present and not by Epistle 11. What spirituall gift S. Paul meaneth he declareth in the next verse r Rom. 1. 12. That is that I may be comforted together with you by our mutuall faith Comfort was that spirituall gift which he desired to impart unto them and to receive from them and this could not be done so well by writing as by mutuall speech and conference It was not to teach any unknowne unwritten doctrine unto them for that he might have delivered unto Phebe the bearer of his Epistle and she unto them Yea Paul professeth of them that they were
Christian people commâ—th by divine Tradition 22. In both these places Leo writeth of Rituall Traditions as of set dayes of fasting concerning which we confesse wiâ—h S. Augustine m â—â—ceptum esse Iejunium qâ—â—bus autem diebus non oporteâ—â—ejunare qâ—bâ—â—o porteâ— praece to Domini vel Apostolorâ—m noâ—nâ—enio de 〈◊〉 Aug. câ—â—st â—â— ad Casul Thâ—â— the duty of fasting is comman ded but on what dayes we must fast and when we must not fast we finde nâ—t this determined by prâ—cept of the Lord nor of his Apâ—stlâ—s What then shall we dâ—â— in this case May wee conteâ—â—e the obâ—ervance of aâ—y fasting day No for if we live in such a place where such dayes are by tradition decreed and by custome established it is our duty to obey authority in such a case Remembring alwayes to distinguish these customes as Leo there calleth them from Gods commandements And if Leo spake any thing hyperbolically concerning such Rituall Traditions we doe excuse him because having taken upon him to defend them he strained his wits to finde out arguments to commend them He maketh no difference betweene Divine Apostolicall Traditions wholly taketh away all Eccleâ—iastical Traditions whereby he overthroweth that knowne division of Traditions into Divine Apostolicall Ecclesiasticall our Adversaries have need to excuse him in this The two subsequent testimonies the one of Chrysâ—stome the other of Epiphantus being * Chrysoâ—â— Sect 3. Divis aâ— Epiphan Sect. 2. Divis â—1 already answered I proceede to that which hee objecteth out of Epiphanius concerning the custome of praying for the dead at the time of administration of the divine mysteries * Epiphan hâ—res 76. It is haeres 7â— The Reply p. 149. Church performeth this necessarily having received it by Tradition from the Fathers and who may dissolve the ordinance of his mother or the Law of his Father God the Father the Sonne and the Holy Ghost hath tâ—ught both in the Scriptures without writing the Church our mother hath inviolable statutes laide up in her which may not be broken 23. The mâ—aning of Epiphanius in this place is most evidently declared by the most learned Primâ—te in his * pag. 23â— Answer Such prayers for the dead as were generally used by the Primitive Church want not the testimony of the Scripture to consirme the lawfulnes of theÌ„ As S. Paul prayed for Oâ—esiphâ—rus while he was alive so may we pray for him being dead n 2. Tim. 1. 18. The Lord grant unto him that he may finde mercy of the Lord in that day But such prayers as are used by our Adversaries for the dead are not warâ—anted by Scriâ—ture nor by the Tradition of the Church Not by Scriptures because this is one of their unwritteÌ„ TraditioÌ„s Not by the Tradition of the Church because the Primitive Church denyed Purgatâ—rie and yet held Prayer for the dead but our Adversaries hold o Aquinas contgent l. 4. c 91. That if Purgatâ—ry be not admitted prayer for the dead is unprofitable I need not light my candle to give light to this truth for the light of this truth shineth as bright as the Sun in the Answer to this Article The doctrine how the dead may be prayed for differeth from the practice in praying for them at such a time namely at the administring of the sacred mysteries Epiphanius writeth of the latter of these for not observing of this ordinance of the Church hee condemneth Aerius in the words alledged The Church doth performe this having received it by Tradition from the Fathers and who may dissolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinance of his mother As wee have * Sect. 4. Divis 10. shewed formerly so here we see it againe this practice to pray for the dead at such a time is placed by Epiphanius among the ordinances of the Church and of this nature are all those things which he saith were delivered and taught without writing These are not the Traditions against which we bend our forces Cassiodorus also readeth this lessâ—n * Cassiod Instiâ— divin l. 1 Let us not doubt to Reply pag. 150. mount up into the height of the Scriptures by the approved exposition of the Fathers as it were by a certaine ladder of Iacobs vision 24. Wee have ascended so high upon the ladder of the Fathers approved expositions that we descry the falshood of your Traditions This ladder saith Cassiodorus should bring us to the sight of our Lord. But behold the Pope sitteth on the top of this ladder to over-turne all the expositions of the Fathers but onely such as are approved by him yea all the Fathers the Scripture too hath hee put under his feet So that whatsoever exposition he giveth of Scripture Though it crosse the sense the Fathers gave yet saith p Cusâ—n ad â—o 〈◊〉 epist 7. Cusâ—nus it must be believed because the sense runneth with the practise and the Scriptures follow the Church and not the Church the Scripture Reply p. 150. S. Basil perswadeth thus * Basil hâ—â— coâ—◠〈◊〉 Let the Tradition of our Lord terrifie thee Our Lord himselfe hath given this lessâ—n the Apostles have preached it the Fathers have observed it and the Martyrs have confirmed it 25. That the holy Ghost is God this is the point which S. Basil prooveth And lest thou shouldest separate the holy Ghost from the Father the Son saith he let the Tradition of our Lord terrifie thee c. This should terrifie the Iesuite to sin against the holy Ghost in holding it is not written that the holy Ghost is God Our Lord himselfe had given this lessâ—n Iohn 14. 26. The Apostles have preached it written it 1. Iohn 5. 7. S. Basil observeth it in the words precedent by the forme of Baptisme which is laide downe Math. 28. 19. And all Gods Saints are ready to confirme it with their blood He is an Arch-haereticke deserveth the stake rather then an answer that accouÌ„teth it no written doctrin In the end he concludeth with the sayings of * Basil epist 61 Basil and of * Hormisd epist 67. Hormisda applyed unto us that we condemne the Doctrine of the Fathers despise Apostolicall Traditions sell the inventions of upstarts have none of that Charitie which is commended are so puffed up with â—rrogancie that we imagine that all judgement of Heaveâ— and earth ought to yeeld to our opinion that worldly wisedome detesting the glory of Christ his Crosse domineâ—reth in the first and cheifest place 26. S. Paul describeth the worst of men that ever were or shal be by these properties q â— Tim. 3. 3. They are false accusers intemperate fierce despisers of them that are good Traitors c. These are the proper markes of Iesuites they are alwayes false accusers therefore it is no wonder that this detracting standering carping Moâ—us should accuse us thus falsely Nero set Rome on fire and laid the blame
p. 164. alledge not onely the same Text which ancient Heretickes alledged but also directly in the same sense When S. Augustine urged Maximinus the Arian with unwritten Traditions hee received this Answer from him * Aug. l. 1. cont Max. These sayings which are not in Scripture may not be received of us seeing our Lord warning us doth say Without cause doe they worship me tâ—â—ching for Doctrines the commandements of menâ—â—â—nd is not this selfe-same text the first which you in like manner produce against unâ—ritten Traditions 6. S. Augustine did not urge Maximinus with unwritten Traditions they disputed of unwritten sayings not of unwritten but of a written doctrine by unwritten sayings he urged him Wherefore we say for our selves it is a directlye for directly in the same sense wee alledge it not We alledge it against unwritten Doctrines not against unwritten sayings as that Arian did and we receive unwritten sayings which are not in Scripture although wee refuse to receive unwritten Doctrines This is a verball argument taken â— verbis ad res How can it be in the sâ—â—â— sensâ— and against the same truth when we receiuâ— both the saying and the Doctrine rejected by that Arian Irenaus and Tertullian doe openly make it knowne that the Valentinians Gnosticks and Mareionits condemned unwritten Reply pag. 156 Traditions Hilarie Epiphanius and Augustine doe testifie the same of the Arians S. Basil of the Eunomians The Donatists pleaded onely for Scripture denying the authority of the Church and of Traditions and yet S. Augustine still pursued them with unwritten Traditions 7. In all this the Iesuite harpeth upon three strings 1. That the Hereticks did plead onely for Scripture 2. That they rejected unwritten Traditions 3. That the Fathers pursued them by unwritten Traditions To the first I answer suppose it were so that the Heretickes did plead onely for Scripture are they therefore Heretickes that doe the same What then shall we say of the Fathers who were as earnest to try all controversies by the Scripture as the Heretickes were This maketh men Hereticks saith S. Augustine i Non quod Scripturas non contemnunt sed quod eas non intelligunt Aug. Epist 222. Not because they fly to the Scriptures but because they understand them not The Fathers did not condemne the Hereticks for appealing unto Scripture but as we haâ—â— shewed out of Irenaeus Tertullian for speaking disgracefully of it that truth could not bee knowne out of Scripture by them that were ignorant of Tradition because all things were not delivered in Scripture Theodoâ—et setteth forth the practice of the Heretickes in this manner Å¿ S. vides ni petitisè Scripturis demonstrationibus stultitiam suam constringinum Scripturae recusant scopum usum Si quando vero putart nudum aliquod effatum à genuinâ recisum Orationis sene ad suum propositum accommodant â—uis confirmandis Theodor in opusc cont vanas haeres Whensoever they saw that their folly was discovered by demonstration taken out of the Scriptures then they denyed the scope and the use of Scripture And if at any time they thought that there was any bare saying which being severed from the 〈◊〉 meaning might servâ— for their turne that they made use of to confirme their opinions Yet whensoever they appealed unto Scripture the Fathers accepted of the challenge and â—ought with them at those weapons l Lapidandoâ— esse Haereticos Scripturarum argumeâ—tis Athan. Orat. coâ—t Arâ—an They accouÌ„ted the Scriptures to be the touchstone of truth Heretickes are tâ—â—e stoned with the arguments of Scripture saith Athanasiâ—â— u Sicut salâ—atâ—r vâ—rbo doctrinae suae silentium imposuit Sadducâ— is sic â—aeient Christi imitatores exâ—mplis Sâ—rit turarum quibus oportet secundum sanam doctrinam omnem voâ—em abmâ—â—es ere hâ—raonis Origen tract 23. in Mat. As our Saviour by the word of his Doctrine put the Sadduces to silence so must we by the examples of Scripture if we will be the fâ—llowers of Christ by the which according unto sound Doctrine wee ought to stop the mouth of every proud Pharaâ—h saith Origen S. Augustine did not reject the appeale of the Donatists unto Scripture as if it were coraâ— non Iudice but commendeth it as the best way as appeareth by his Answer unto x Aug. l. 5. contra Donat. c. 2â— Cyprians appeale in the same point unto the same Iudge and by his severall Answers to the Donatists themselves y Sunt libri dominici quorum authoritatiutrique consentimus ibi quaeâ—anius ecclesiam ibi discutiamâ—s causam nostram Idâ—â— de unitat â—cles cap. 3. There are the bookes of the Lord unto whose authoritie wee both submit in them let uâ— seeke for the Church by them let us examine our cause And againe in his sixth Chapter Reade this out of the Law out of the Prophets out of the Psalmes cut of the Gospels and Epistles reade it and wee will believe it The hope of prolonging the controversies of tiring the Orthodoxe this moved the Heretickes to appeale to the Scriptures that so the sentence might not finally passe against them as if the Iesuite being questioned before an inferiour Iudge for his Religion should appeâ—le unto his Majestie to gaine time thereby And as wee see some men that love trouble appealing from Court to Court to vexe their Adversaries though their cause bee never so bad S. Paul z Act. â—5 â—â— appealed unto Caesar so did his enemies was Caesar therefore no sufficient Iudge In like manner as the Fathers appealed unto Scripture so did the Heretickes Is therefore this practice evill Or is the Scripture therefore no sufficient Iudge The more doe appeale unto it the more witnesses there are of the sufficiency of it Origen giveth this reason why the Tempter used Scripture a Origen 〈◊〉 3. in Luc. Because if hee had spoken without booke his words could have had no authoritie You may aswell say that we learned this doctrine from the Devill as from Heretickes It is a truth which the Fathers have taught which the Heretickes acknowledged and the Devil believeth it and he is worse then an Heretick then the Devil that will deny it To the second I answer As all Heretickes rejected not Traditions so all that reject Traditions are not Hereticks Traditions are either written or unwritten they rejected some written Traditions and those were points of faith else they could not be Heretickes but all poinis of faith necessary for all to know as the * pag. â—4â— Iesuite hath confessed are expressed in the Scripture He nameth the Valentinians Guosticks and Marcionites and these taught against the nature of Christ and against the resurrection and the like as he confesseth Againe the Arians and the Ennomians and they taught against the Deitie of Christ and of the holy Ghost And for the Donatists they taught against the unitiâ— of Bapâ—ismâ— All these we have proved to bee written Traditions rejected by these Hereticks As for unwritreÌ„ Traditions doctrines not taught in Scripture but
was great reason to take away marriage from Preists but there is greater reason to restore it unto them againe And so we proceede to his next Section the title whereof is this SECT VIII For what cause all Heretickes have beene accustomed to reject Apostolicall Traditions WHen I first read the title of this Section I expected no other stuffe then I finde therein even a deale of bombaste to stuffe it out And as the title is a digression so the whole Section consisteth of three digressions from the Question The 1. is of the affinity of Heresie and Idolatrie The 2. about the Interpretation of Scripture The 3. is touching the Translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tradition Concerning the 1. he beginneth thus The Reader must observe that Heresie is a kinde of Idolatry Reply pag. 15â— for as S. Cyprian observeth * Câ—prian de unit Eccles the enemy of mankinde perceiving how by the comming of Christ and by the preaching of his faith men were drawen from Idolatrie unto the true service of God he be thought himselfe how by a new illusion he might entrap poore soules under the very title and profession of Christianity Heereupon saith S. Cyprian he invented new Heresies and Schismes We confesse all this and are able to prove that with you are these things Idolatrie Heresie onely the title of Christianity or a shew of Godlinesse There was never greater Idolatry among the Heathens then is at this day defended in the Church of Rome for which cause namely for her Idolatry S. Iohn compareth her unto a Revel 11â— Egypt This is descended unto her from the ancient Heathens as this Heresie of unwritten Doctrines to perfect the rule of faith is descended unto her from the ancient Heretickes As for the title of Christianitie and the outward forme of Godlinesse this is all you have to bâ—agge of ye are wolves in sheepes skins ye have the hornes of the Lambe but the voyce of the Dragon as S. Iohn b Revel 13. 11 describeth you Ye speake lyes in hypocrisie as if they were truth And the mysterie of iniquity that is the covâ—rt of pietie is the onely meanes whereby ye entrap poore soules To free themselves from Idolatry he giveth a strange description of it Idolatry placeing a senselesse creature in Gods stâ—â—d doth Reply pag. â—59 give religious worship thereunto A senselesse description and yet as senselesse as it is such Idolatry you are guilty of in worshipping of Idols of silver and gold and of brasse c. If a man worship the Devill is it not Idolatrie Yet he is no senselesse creature Your Demi god the Pope is an hereticall Idoll to whom that may well be applyed which you lay to our charge For he is set up on the altar of your soules and adored as God He is so far besotted with a selfe-liking of his owne opinion that he treadeth under-fooâ— all other authority both divine humane as the power of Scripture of Fathers and of Councels which are nothing without him and he farre above them And yet because he hath some apprehension of the authoritie of holy Scripture â—nd finding it plyable to his humor he admitteth no other Interpreter thereof but himselfe Hence it commeth that these places must needes be understood of him c Concil Later Sess 9. All Kings shall worship him Psal 72. 11. All power is given unto him in heaven and in earth Math. 28. 18. This is the hereticall Idoll whose essentiall parts are Heresie and Idolatry 2. His second digression is about the Interpretation of Scripture and therein hee pusâ—eth himselfe to shew by what meanes it must be interpreted and by what meanes it must not be interpreted It must be Apostolicall Tradition which the ancient Fathers alwayes have taught to bee the certaine â—ule whereby Reply pag. 159 we must finde out the assured sense and mâ—aning of the holy Ghost speaking unto us in the Scripture * Vincent Liâ—in c. 1. Inquiring often saith Vincentius Liâ—inensis with great care of very many holy and learned mâ—n in what sort I might by a certaine and as it were by a generall and regular way discover the truth of the Catholicke faith from the falshood of hereticall perversitie I received still this answere from them all that if I would finde out the deceit of uprising Heresies c. I must fortifie my beleâ—â—e with two things first by the authority of Holy Scripture next by the Tradition of the Catholicke Church But seeing the Canon of Scripture is perfect and sufficient to it selfe for all things what need is there of the authoritie of the Ecclesiasticall interpretation to be joyned with it Because the Scripture is so profound that all men doe not take it in one and the same sense c. If you will stand to the judgment of Vincentius the controversie is thus determined by him 1. That the Canon of Scripture is perfect and sufficient to it selfe for all things Hee beleeved a selfe-sufficiency or an immediate sufficiencie so that there needed no unwritten Traditions 2. The Tradition which he alloweth is that kind of Tradition which we allow the Ecclesiasticall interpretation Not the interpretation of Hereticks of the Pope of the Roman Church but that of the Catholicke Church 3. The end of this kinde of Tradition is that Heresies might be discovered and confuted not to be a rule of faith nor to supply the defects of Scripture as if it were an imperfect rule 4. He doth not account it a good meanes to discover all Heresies but onely uprising Heresies as the Iesuite translateth it that is of new Heresies or Heresies lately sprung up d Ceterùm dilatatae inveteratae hâ—reses nequâ—quam hâc vià adgrediendâ— sunt â—â— quod prolixo temporum tractu â—onga his furandâ— veritatis patuerit occasio Idem de Haer c 39. For far-spread and inveterate Heresies are not to be dealt with all this way saith Vinceâ—tius because by long continuance of time a long occasion hath lyen open unto them unto the Hereticks to steale away the truth Majorum volumina vitiando by corrupting the bookes of the ancient Such heresies he would have coÌ„futed sola Scripturarum authoritate only by the authority of Scripture This â—eresie of unwritten Traditions is not now newly budded our Adversaries have received it from the ancient Heretickes and whatsoever the Heretickes did wee are sure our Adversaries have not beene backeward from corrupting the writings of the ancient they have fitted the monuments of antiquity to their opinion as the Tyrant used to fit his guests to his bed wresting them cutting them off and adding to them c Adscripta sunt Patribus quae ipsis nunquà m ne per quietem quidèm in mentem venerant Ludov. Viâ—es de caus corrupt art many things which the Fathers never dreamed of Yet we except not against this kinde of Tradition we have tryed examined unwritten Traditions by this
present themselves Folly is so â—eâ—pely rooted in him that though he were brayed in a morter his foolishnesse will not depart from him As for bâ—aggs they are essentiall to him and therefore confute him never so evidently by the Scriptures and by the Fathers yet a man may aswell make a scould lâ—ave rayling as make him leave his bragging I will not actum agere answere that againe which hath beene already three or foure times answered yet that the Reader may see that I have not lefâ— one testimonie it selfe unanswered the margine * Ignatius sect 2. the lasâ— testimonâ— Terâ—ul sect 6. Divis â— Eureb sect 6. Divil 12. doth direct him where hee shall finde these testimonies taken out of Ignaâ—ius Tertullian Eusebius Epiphanius Basil Chrysostome and Augustine already answered Epiph. sect 2. Divis 11. Basil sect 6. Divis 10. Chrys sect 3. Divil 2. August sect 4â— Divis 8. The pleading is ended and the verdict is given against you conclusum est in causâ all your witnesses come too late and your testimonies a day after the fayre but because we are willing to give you a full hearing you shall have your witnesses examined The Fathers of the Councell of Gangers doe pleade our cause as if they had beene fie'd to that end * Conc. Gang. can ult We desire that all Reply p. 164. things delivered by the Scriptures and Ecclesiasticall Traditions by Apostolicall Traditions it is in the Greeke be observed in the Church 2. The Eustathians against whom this Councell proceeded erred both in point of Doctrine and in Ceremonies in doctrine absolutely condemning the Christian duty of fasting and the honourable state of marriage in all men in ceremonies they allowed not the received kinde of apparel but would have a strange kinde brought into the Church Against the first their errors in doctrine these Fathers pleaded the Scripture against the latter their error in Ceremonies they alleadged the Tradition of the Apostles And therefore desired that All things should be observed in the Church which were delivered by the Scriptures and by Apostolicall Tradition You have need to fee these Fathers again for this which they have pleaded is nothing for you Some Protestants tell us that in these sayings the Fathers Reply pag. 165 doe not speake of points belonging unto faith 3. It seemeth you answer without taking out the copie of our Answer What we have answered we have will ever make it good that in many places where the Fathers speake only of rituall Traditions you alleadge them as patrons of doctrinall Traditions unwritten Wee say not in all those places they speake not of points of faith in some they doe in some places they doe not And here againe he bringeth in the same witnesses to bee reexamined as Basil concerning the worshipping of the Holy Ghost Augustine for rebaptization Tertullian touching prayer for the dead Epiphanius about single lift Chrysostome Augustine and Epiphanius about prayer for the dead those points saith he they accounted necessary and unwritten Traditions S. Basil being duely sworne testifieth this that the worship which is due unto the holy Ghost is taught in Scripture but for the use of this syllable Cum in this forme of words Glory be to the Father and to the Sonne cum spiritu sancto with the holy Ghost this forme of words hee confesseth is not written but that it may be defended by Tradition S. Augustine confesseth the same concerning the point of Rebaptization that although this forme of words Those that returne from the Heretickes shall not bee rebaptiâ—ed be not written yet from most certaine grounds of Scripture he concludeth the same And no Protestant saith this is not an article of faith Tertullian is onely an advocate for Rituall Traditions unwritten And the anniversary oblation or yearely prayer for the dead at such and such times is not to be reckoned among the points of faith but among the Customes or ordinances of the Church Epiphanius saith that the obligation to abstaine from marriage is such in those that have so vowed that it is a finne to marry after single lifâ— is vowed The Popish practise declareth it to be no sinne else how could a Cromer de rebus Polon lib. 4. Benedict the 9th dispense with Casimirus the heyre of Polonia to marry after his vow It is the Popes dispensation which is above law which maketh it lawfull This is a case of Conscience as we hold which may be determined though it be not expressely written by sure and certaine principles of the Scripture in this manner If the vow be solemnely made and the party by any meanes be able to keepe it it is unlawfull to marry although the Pope would dispense with it but if not we say with Epiphanius b Epiph. haer 61 It is better to marry after the vow at length to returne home to the Church though he be laâ—e then alwayes to be wounded with inward darts And wherein doth this differ from the Scriptures conclusion c 1. Cor. 7. 9. It is better to marry then to burne S. Chrysostomes saying that the Apostles have not delivered all things by writing cannot prove that they did not deliver all their doctrines or all necessary things by writing because all things which the Apostles delivered were not doctrines nor things necessary And yet the Iesuite to helpe his lame dogge over the stile corruptly readeth S. Chrysostomes words in stead of All things he readeth All their doctrine saying the Apostles have not delivered all their doctrine by writing Epiphanius and Augustine are in the like manner to bee answered they say the Apostles delivered many things without writing Hence the Iesuite inferreth that they delivered many points of faith or doctrines of salvation without writing I may aswell inferre the Iesuite is an animal ergo an asse But Chrysostome Augustine and Epiphanius saith he tell us in particular that the Custome of the Church in praying for the dead is a Tradition given by the Apostles unto the Church without writing If it bee a Tradition given without writing how then can you make good this part of your Challenge For the confirmation of all the points of our Religion of which prayer for the dead is one I will produce good and certaine grounds out of the holy Scriptures if the Fathers authority will not suffice If you can bring no Scripture for this point then you must eat these words if you doe produce Scripture then it was not given without writing Qui benè distinguit benè docet here wee must needs distinguish the point it selfe of praying for the dead from the Custome of the Church in praying for them at set times this custome we must distinguish from the reasons of it as they are given by these three Fathers their reasons we must distinguish from the reasons given by our Adversaries The point it selfe how we may pray for them is grounded on d 2. Tim. 1. 1â—
is not whether the preaching of the Church be a Tradition or whether in delivery of Doctrines to her hearers shee may use such words as are not written and deliver such Doctrines as are by sound inference deduced from the Scriptures but the Question is whether the Church may deliver such doctrines unto her hearers as are neither expressely contained in the Scriptures nor by sound inference deduced from them All this saith the Iesuite is no more but that you admit the written word but our Question is of the unwritten word Is not he a silly Logician that cannot distinguish betweene modum tradendi and doctrinam traditam These five wayes The Apostles preaching Their writing their pious practise The Churches delivery of the written volume her preaching out of the same coÌ„cerne only the manner of delivery And if by admitting these we admit no more but the written word what then becometh of your unwritten word It must needs be a questioÌ„ de non ente 2ly The most reverend Primate sheweth him what passive Answer Traditions we admit We speake of doctrine delivered as the word of God that is of points of religion revealed to the Prophets and Apostles for the perpetuall information of Gods people Not of rites and ceremonies other ordinances which are left to the disposition of the Church and consequently bee not of divine but of positive and humane right The Question is not of rituall but of doctrinall Traditions not of points of historie or genealogies but of more weighty matters in observing of which a mans life and death consisteth not of indifferent actions but of morall such as have vice or virtue good or evill in them These ceremonies of the Church are called Traditions in the vulgar Latine Translation of that text muâ—â—bit Traditiones u Act. 6. 14. Hee shall change the Traditions All these are at the disposition of the Church by that golden rule or Canon of Canons x 1. Cor. 14. 40. Let all things bee done decently and by order These we admit 1. As mutable not as everlasting that belongeth to the y Rev. 14. 6. Gospell 2. As indifferent not as necessary God onely is such a z Iam 4. 12. Law-giver 3. As particular customes of force only in some places like the law of Gabal kinde not as generall to bind all a Vna in his salubeâ—rima regula tenenda est ut quae non sunt contra fidem neque contra bonos more 's habent aliquid ad exhortationem melioris vitae ubicunque institui videmus vel instituta cognoscimus non solùm non improbemus sed etiam laudando imitando secteâ—â—â—â— August epist 119. In these things saith S. Augustine one wholesome rule is to be observed those things which are not contrary to faith nor to a godly life have any encitement to a better life wheresoever wee see them appointed or know them to be appointed let us not only not disallow them but by our commendation and imitation of them allow them We read of the Iewes that they had their Synagogues their pulpits The primitive Church had and our Church hath diverse ceremonies ordinances yet the Scripture doth not directly containe them Doe wee hereby make the Scripture imperfect I may aswell say that man is imperfect that wanteth gay clothes for these are not of the substance of religion but are outward accidents for the comelines of the Church The Iesuite here yeeldeth unto this That the ceremonies ordinances of the Church pag. 116. are grounded only upon positive humane right But forgetting himselfe he saith * pag 135. This distinction of rituall and doctrinall Traditions serveth to no purpose but by his leave we can make very good use of it 1. It serveth for the true stateing of the Question which is only about doctrinall Traditions 2. It evidently declareth that the Iesuite stateth the question most falsly of rituall Traditions saying * pag. 169. Those articles which are reserved unto sole Tradition are rituall points And yet hee inserteth doctrinall points into his Catalogue of unwritten Traditions as that * pag. 126. The Father is unbegotten the Sonnes consubstantialitie with the Father the baptisme of children c. Is not this a manifest contradictioÌ„ 3. It sheweth that he shrinketh froÌ„ the question in alledging a number of Fathers who only speak of rituall Traditions as of holy-dayes fasting-dayes the like as * August pag. 118. 147. Augustine * Epiphan pag 1â—0 Epiphanius * Chrysost p 1â—0 Cbrysostome * Theophilact pag. 120. Theophilact * Tertul. pag. 137. Tertullian * Basil pag. 1â—â— Basil * Chrysost Chrysologus * Leo pag 149 Leo many others And yet he that speaketh nothing to the purpose taketh upon him to teach the Answerer to Speak to the purpose whether the Apostles preached no more then they laid down in writing And whether tradendi modus the manner of delivery of such things without writing made them to be of lesse authority then that which they coÌ„mitted to writing 5. All this is nothing to the purpose If by no more he meanes no more words he may be beg'd for a fool for asking such a questioÌ„ He is told that some of the apostlâ—s wrote that al preached We have but 8 writers of the new Testament Reply p. 115. there were at the least 80. Preachers of it This Iesuite hath a tricke to preach printed sermons in which he will preach no more words then are written but it was not so with the Apostles their Sermons were large Epistles and their Epistles are contracted Sermons If he mean no more rituall points this is nothing to the purpose hee frameth the Question falsly concerning those It is as litle to the purpose if hoe meane no more doctrines for they might be written formerly by the Prophets although they were not written by the Apostles And we defend the perfection of the whole Canon of Scripture and not of any part thereof Yet for his instruction we tell him all that was necessary for the Church to know was inspired all that was preached was written b 1. Epist Ioh. c. 1. vers 1. 3. 4. Those things which the Apostles saw and heard they declared and those things they wrote c Quod quidem praeconiaverunt poâ—â—â—à per Dei voluntatem in scripturis nobiâ—â—â—adiderunt Iren. l. 3. c. 1. What they first preached the same afterwards by the will of God they delivered unto us in the Scriptures saith Irenaus And if they be not what Authority can they have Wee give a due respect unto any thing which the Apostles have delivered either vivâ voce or by writing but for Popish Traditions we respect them not because they were never delivered by the Apostles They are of a later invention they are the commaundements of men condemned by the Scriptures And
It is a diabolicall spirit that thinketh that any one thing from God should be without the authority of holy Scripture saith Theophilus of Alexandria The Secular Priests say that Iesuites are d Quodlibet 3. art 3. Statists Atheists Iudasses Others say that their denomination from * Vt à luce lucus dictus ut homo est bâ—mo pictus siâ— Ã Iesu Iesuita Iesu ita is a contrarie for they are more like Esauites Gehezites or Iebusites And I may say the Devill is an invisible Iesuite Iesuites are visible Devils yet they wil be men of God Secondly where is it found that all this counsell of God was â—ver yet written or that S. Paul in this place doth not speake aswell of the unwritten word as of the written word and counsell of God 13. We finde that S. Paul submitted all his doctrine to Reply be e Act. 17. 11. tryed by the Scriptures that he preached nothing but what f â— 2â— 22. was written and that making confession of his faith he saith g c. 24. 14. I beleeve all things which are written and if he had beleeved unwritten Traditions he would have added and I beleeve all the unwritten Traditions but seeing he beleived none of these how can he speak of an unwritten word of God The word of God is not like to a sick mans â—â—ncupative will of which some is written some is unwritteÌ„ only delivered by word of mouth but it is a perfect wil testament it needes not additioÌ„ of things unwritten Thirdly by all Scripture the Apostle meaneth onely the old Reply pag. 133 Testament He then that is well seene in the old Testament alone hath he knowledge of the whole counsell of God 14. In the eight division of this Section we have shewed the contrary but suppose the Apostles meaning is so what doth it make for the Iesuit David had but a part of the old Testament to be his h Ps 11 〈◊〉 â—4 Counseller yet he confesseth that it was so large that he could see i Vers â—6 no end of the perfection of it that by it k Vers 99. he had more understanding then all his teachers and that by it hee l Vers 101. refrained his foot from every evill way thus by it alone he understood the whole counsel of God Againe when the Apostle saith All Scripture the particle Reply All signifieth distributively every parcell of the Scripture not the whole Scripture together collectively but our Adversary will not say that every books of holy Scripture yea every parcell of a booke or chapter is able to instruct the minister of Gods word perfectly 15. This is Ad paucarespicere to stop one gap and to open ten for it overthroweth all his distinctions 1. That of mediate and immediate sufficiencie for every parcell of every Chapter of Scripture hath not a mediate sufficiencie it selfe to make us wise by sending us unto Christ neither doth every parcell send us unto the Church from her to learne Traditions 2. That of counsell written and unwritten for every parcell of every Chapter doth not containe all the written counsell 3. That of profitablenesse and sufficiencie for every parcell of a Chapter is not profitable it selfe for those foure uses to teach reprove correct and instruct 4. That of the man of God a godly man for every parcell is not profitable to enable a godly man to every good work This is to grant us more then wee desire that every parcell of Scripture is profitable for these foure uses how much more then is the whole Canon of Scripture profitable unto the same The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Scripture are taken heere for the whole body or Canon of Scripture In the same sense Athanasius useth the same words when he saith m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas in Syâ—op All Scripture or the whole Scripture translate it as you please of us Christians is inspired of God and then he addeth and containeth certaine bookes contained in a certaine Canon Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Athanasius is taken for the whole Canon and not for every parcell for every parcell hath not certaine bookes Omnis id est totâ— is the usuall note upon this place but Estius is most plain n Non id velle Apostolum quod una quâ—â—que pars Scripturâ—â— sit utilis â—d istâ— quatuoâ— hic â—nim sensus liq â—do salsus est sed quod in universa Scriptura 〈◊〉 quatuor utilitates reperiantur Guil. â—stius professor Duaâ— The Apostles meaning is not this that every parcell of Scripture is profitable for these foure for this sense is manifestly false but that these foure profites are found in the whole Scripture Heere the Iesuite insultingly taxeth us for minching mangling and chopping of the Scripture when himselfe is guilty of the same of chopping the whole Scripture into severall parcells of a booke and of a Chapter Moreover he seemeth to inferre a sufficiencie where mention Reply p. 133. is made onely of a profitablenes All divine Scripture saith S. Paul is profitable to teach Hence our Answerer deduceth that nothing else is requisite to teach 16. The Iesuite dealeth not sincerely with his Answerer when he not onely seemeth to chop but doth mangle this argument as he did formerly the Scriptures S. Paul saith The man of God may bee perfectly instructed to every good worke by the Scriptures Hence the Answerer inferreth That there is no other word of God which the man of God who must declare the whole counsell of God is bound to teach S. Paul setteth forth at large the profitablenesse of the Scripture for foure uses to teach to reprove to correct and to instruct and sheweth how fully and sufficiently it doth these even that the man of God may bee perfectly instructed to every good worke But the Iesuite repeating the words of S. Paul diminisheth the profitablenesse of the Scripture onely accounting it profitable to teach and explaineth this of sending us unto Christ and Christs sending us to his disciples and the Disciples bidding as to hold fast unwritten Traditions If this be all the profitablenesse of the Scripture then there is little sufficiencie in it but this is not the profitablenesse of which the Apostle speaketh for All Scripture that is as the Iesuite expoundeth it every parcell of a booke and of a Chapter doth not send us unto Christ Christ unto his Disciples and the Disciples unto unwritten Traditions Neither doth the Answerer inferre a sufficiencie from a bare profitablenes the word Profitablenes or sufficiencie is not at all in his argument neither doth he say Therefore nothing else is requisite to teach for this is manifestly false Let the Scriptures be never so profitable and sufficient yet some thing else is required to teach there is required a * Act. 8. 31. Rom. 10. 14. Teacher yea though unwritten Traditions were admitted yet
Tradition of the Church and notwithstanding all your corruptions of the writings of the ancient yet there remaineth enough to finde out the deceit of unwritten Traditions Let the Scripture have the first place which Vincentius assigneth unto it that so God the Father of our faith may have the first audience theâ— let the Tradition of the Church come up in the reare to back that which the Scripture teacheth But the Iesuite would have all done by the Church and nothing by the Scripture For our Saviour fore-seeing the presumptuous and rasâ— Reply pag. 160 boldnesse which some would take upon them to interpret the meaning of his written word hath ordained that his Church should be provided of a singular meanes to finde out and to declare the true meaning thereof being alwayes endâ—ed with that supâ—rnaturall gift which our Saviour imparted unto his Disciples when * Luâ— 24. 45. he opened their understanding that they might understand the Scriptures That which our Saviour fore-saw we see in you A presumptuous and â—ash boldnesse in interpreting Scripture Christ saith of himself All power is given unto me in Heaven and on earth This is presumptuously applyed to the Pope S. Iohâ— saith I saw another Angell come from the East which had the seale of the living God This is rashly boldly applyed to S. Francis And yet the Church interpreteth both these places of Christ The Church hath his supernaturall gift but what Church f Tho. Wald. l. 2. doct fid entiq c. 19. Not the African Church as Donatus said nor the Roman Church as the Iesuite meaneth But the Catholick Church of Christ dispersed over the world As Thomas Waldensis saith And where wilt thou finde or how wilt thou know which is this Church The author of the imperfect Worke on Matthew hom 49. answereth The Scripture is the onely way whereby to know which is the true Church of Christ And againe The Lord knowing that in the last dayes there would be such a confusion commandeth Christians to fly onely vnto the Scriptures For if they doe otherwise They shall perish saith he not knowing which is the true Church by that meanes shall fall into the abomination of desolation which shal stand in the holy places of the Church He sheweth that the Scripture must not be interpreted by privat imagination privat fancie or privat spirit Can he charge us with this Interpretation of Scripture is a g 1. Cor. 12. gift of the spirit He that denyeth this is an Heretick The same spirit that inspired them must interpret them This spirit which like the h Ioh. 3. 8. winde bloweth where it listeth may blow on private men Private men having this spirit may discerne the sense and meaning of the Scriptures aswell as the Priest either grant this or else condemne i Act 18. Apollos Aquilâ— and Priscilla who are commended in Scripture for this yea condemne the Homilies of Leâ— the Emperor commended by Gretzer in his edition of those Homilies or else grant this that private men may discerne the sense and meaning of the Scriptures When private men through the helpe of Gods â—pirit doe discerne the sense and meaning of the Scriptures and deliver the sense intended by the Holy Ghost will you call this privat imagination privat fancie privat spirit It is the doctrin of the Devil of Antichrist which possesseth our Adversaries perswadeth them that their doctrine must not be examined nor their Spirit tryed but whatsoever Interpretation their Church that is the Pope giveth of any part of Scripture be the Interpretation never so private never heard of before never so contrary to the exposition of the Fathers yet it must be believed as sure as that S. Iohns Gospell is Scripture And neither S. Iohns Gospell nor any part of Scripture is by them accounted true because it is written but it is accounted true because it so pleaseth the Pope What then he alledgeth out of S. Augustin may fitter be aâ—plyed unto them then unto us * Aug Ep. 222. They are Heretickes not because they contemne not the Scriptures for so S. Augustine is to be read but because they understand them not aright Againe * Aug. tract 18. in Ioh. Good holy Scripture is not rightly understood what is wrongfully understood is audaciously affirmed by them And againe * Aug. cont Faustum This doth not please them because it is written but it must therefore be true Scripture because it pleaseth them If S. Augustine were now alive to â—ee the doctrine practice of the Roman Church he could not more fitly expresse it then he doth in these sayings His third digression is about the translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wheresoever the Scripture speaketh against certaine Traditions Reply p. 161. of the Iewes partly fcivolous partly repugnant to the Law of God there all the English translations follow the Greek exactly never omitting the word Tradition For example Mat. 15. Contrarywise wheresoever the holy Scripture speaketh in commendation of Traditions there all their Translations agreâ— not to follow the Greek but for Tradition they translate ordinance or instruction as 2. Thes 2. 15. c. any word else rather then Tradition Insomuch that Bezatranslateth it Traditam 2. Thess 2. 15. doctrinam the doctrine delivered putting the singular number for the plurall and adding Doctrine of his owne 3. This is transcribed out of Gregory Martin a learned divine as he stileth him who is censured by one of his own side for an k The treatise of renunciat ignorant divine But all his geese are swans as the proverb is Asinus asinum scabiâ— one good turn requires an other he could doe no lesse then afford him some worthy title who stored him with such a deal of worthy matter He harpeth much upon Allour Translations and yet I know but only of one TranslatioÌ„ the Bishops as they call it which was published by authority untill after the daies of cavilling Martin As that translatioÌ„ doth justifie our doctrin so we are able to justifie that all other our translations in this point from the slanders of this Martin We confesse the fact in those places cited by Martin the Translators have not englished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions D. Fulk who hath discovered Martins discovery to be an heap of senselesse cavillations confesseth the same This I observe to free that learned Dr * yet M. Fulk saith it is found there If he give not us an instance let him give himselfe the lie from this marginal note in which setting aside all good manners the he is given him He hath answered for himselfe in his confutation of Martins discoverie in these words I say there is no law nor statute made against it but the word Tradition may be used by our Translators This is no more then if I should say Papists may be suffred to live as good subjects not
of Esau we expected to heare the continuall tâ—stimony of the Church aâ— least to heare some of the 6000 or 7000 chaires or one of the many millions of subordinat Churches we heare only the testimony of a â—esuite who will make no bones oâ— it to lye for the good of the Church Partâ—rit Oceanus prodit de gurgite squâ—lla Our excâ—ptions have prevented his testimonie you may aswell aske the daughter if the mother be an whoore Thais or Lais will never condemne her selfe Neither doth he tell us what the Church saith by her testimonie but it is a â—esuiticall description of the voyce of the Church An uniforme consent hath not beene continually in all ages in the Church about such Rituall Traditions it selfe as the Apostles have delivered unto the Church He that knoweth any thing in antiquitie cannot bee ignorant of that dissent in the Church about the observation of Easter day Six or seven thousand Chayres and Episcopall Successions derived without any interruption from the Apostles and their Successours and of many millions of subordinate Churches This is like the eleven thousand virgins Where shall wee finde them Were there so many Apostles did they sit in so many Chayres and are there so many Chayres that can be derived successively from the Apostles without any interruption The Roman Church is none of these in which there hath oft beene a personall interruption and at this day there is a doctrinall interruption in succession from S. Peter Through which as through so many conduit pipes the Traditions of the Apostles have with a great uniformitie sliden thorough all ages unto us It stands you upon to prove this for we deny it It is false impossible and improbable False because the Romane conduit pipe is so stuffed up with mire and filth that the water which passeth thorough it is the water of Marah and not the water of life her Traditions are not Apostolicall but Apostaticall Impossible because if this Iesuite were as strong as Sampson as wise as Salomon as long lived as Methusalem and did nothing but study this point all his life yet he is not able to declare what was beleeved and practised continually thorough all ages with an uniforme consent in those 6000. or 7000. Chayres and many millions of subordinate Churches And it is improbable that things unwritten trusting to the bare memory of man for their preâ—ervation should continually in all ages thorough thousands and millions of Churches with such an uniformity slide unto you seeing it is most certaine vox audita perâ—t The Iesuite foreseeing that this rule would not hold frameth his second rule after this manner Those matters were not trusting unto the bare memory of Reply p. 170. man for their preservation but were surely stamped in the custome dayly practise of the Church never to be obliterated but it was continually extant most apparantly at every houre and moment 14. This rule is likewise lyable to the same exceptions It is false 1. Because our Adversaries hold many things to be unwritten Traditions which cannot be seene in the dayly practise of the Church and are not continually extant most apparantly at every houre and moment Such are those Traditions which the Iesuite hath * Pag. 126. alleadged as That the Father is unbâ—ggottâ—n that the Sonne is consubstantiall with the Father that the Holy Ghost proceedeth from the Father and the Sonne as from one beginning These things wee beleeve we see them not how then can they be seen continually extant most apparantly Such likewise are those secret and hidden mysteries which for their dignity least they should be contemned by too much familiarity as the Iesuite hath * Pag. 155. said were not to be written If they might not bee read then surely they ought not to be continually extant most apparantly at every houre and moment 2. Because Custome is not to be the rule of faith unlesse we have the authority of the Scripture for that custome n Basil epist â—0 It is not good saith Basil to make custome the law and rule of true doctrine the Scriptures inspired by God must be the Iudge 3. Because such Traditions as are now defended in the Romane Church were not continually observed in all the Churches of God 4. Because all the points of faith which were surely stamped in the dayly practise of the Church were likewise more surely stamped in the holy Scriptures The Apostles did not write their Traditions in letters of paper and inke but in the heart and forehead of the Church saith the Iesuite because the Apostle saith * 2. Cor. 3. 3 you are manifest to be the Epistle of Christ ministred by us Those things were written in their hearts therfore they were not written in paper inke this inference is so absurd that with all the paper and inke in the world he can never make it good Whatsoever is written in the Scriptures ought to be written as it were in our hearts and on our foreheads thus we read of the blessed virgin she laide up in her o Luc. â— 19. heart those things which are written With the heart we p Rom. 10. 10. beleeve Doe we therefore beleeve things unwritten No for those things are written that we may q Ioh. 20. 31. beleeve The writing of things in the heart doth no more exclude writing in paper and inke then it doth exclude teaching by word of mouth S. Paul calleth the Corinthians his Epistle because in their practise he read the doctrine which he taught them he may aswell inferre therefore S. Paul did not write two Epistles unto the Corinthians in paper and inke The instances given by the Iesuite of the baptizing of Children and of the observing of Sunday are of this nature things seene in practice and things written in the Scriptures This is so evident that after all his labour and toyle to prove unwritten points of faith he concludeth with us against himselfe in these very words * pag. 171. All those points of Christian Religion which doe absolutely belong unto the naked Theorick or speculation of our faith are touched either directly or indirectly in the the Scripture and those articles which are reserved unto sole Tradition are rituall points This sheweth that there is some hope of the man for hee renounceth all Doctrinall points of Popery and onely holdeth with it in such Rituall points as are unwritten As this is false and therefore is no rule in it selse so it is impossible to be knowne and therefore it is no rule unto us Can a man be at every houre and moment in those thousands and many millions of Churches to see their practise most apparantly extant You tell us that the Iewes had unwritten Traditions aswell as the Christianâ— among which this was one r Bellaâ—â— de verbo Deil. 4. cap. 4. The remedy for originall sinne in women and as you cannot tell us by the dayly practise and